John 13:16

13:16 I tell you the solemn truth, ¹  the slave ²  is not greater than his master, nor is the one who is sent as a messenger ³  greater than the one who sent him.

John 14:15

Teaching on the Holy Spirit

14:15 “If you love me, you will obey ⁴  my commandments. ⁵ 

John 15:20

15:20 Remember what ⁶  I told you, ‘A slave ⁷  is not greater than his master.’ ⁸  If they persecuted me, they will also persecute you. If they obeyed ⁹  my word, they will obey ¹⁰  yours too.

Luke 6:46

6:46 “Why ¹¹  do you call me ‘Lord, Lord,’ ¹²  and don’t do what I tell you? ¹³ 

Romans 1:1

Salutation

1:1 From Paul, ¹⁴  a slave ¹⁵  of Christ Jesus, ¹⁶  called to be an apostle, ¹⁷  set apart for the gospel of God. ¹⁸ 

Romans 14:18

14:18 For the one who serves Christ in this way is pleasing to God and approved by people. ¹⁹ 

Romans 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Colossians 4:5

4:5 Conduct yourselves ²⁰  with wisdom toward outsiders, making the most of the opportunities.

Galatians 1:10

1:10 Am I now trying to gain the approval of people, ²¹  or of God? Or am I trying to please people? ²²  If I were still trying to please ²³  people, ²⁴  I would not be a slave ²⁵  of Christ!

Colossians 3:24

3:24 because you know that you will receive your ²⁶  inheritance ²⁷  from the Lord as the reward. Serve ²⁸  the Lord Christ.

Colossians 4:12

4:12 Epaphras, who is one of you and a slave ²⁹  of Christ, ³⁰  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ³¹  in all the will of God.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 1:1

Salutation

1:1 From Paul, ³²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:1

Salutation

1:1 From Paul, ³³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³⁴  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Jude 1:1

Salutation

1:1 From Jude, ³⁵  a slave ³⁶  of Jesus Christ and brother of James, ³⁷  to those who are called, wrapped in the love of ³⁸  God the Father and kept for ³⁹  Jesus Christ.

[13:16]  ¹ tn Grk “Truly, truly, I say to you.”

[13:16]  ² tn See the note on the word “slaves” in 4:51.

[13:16]  ³ tn Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).

[14:15]  ⁴ tn Or “will keep.”

[14:15]  ⁵ sn Jesus’ statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13-14 and the promise of the Holy Spirit which is introduced in v. 16. Obedience is the proof of genuine love.

[15:20]  ⁶ tn Grk “Remember the word that I said to you.”

[15:20]  ⁷ tn See the note on the word “slaves” in 4:51.

[15:20]  ⁸ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ⁹ tn Or “if they kept.”

[15:20]  ¹⁰ tn Or “they will keep.”

[6:46]  ¹¹ tn Here δέ (de) has not been translated.

[6:46]  ¹² tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[6:46]  ¹³ sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

[1:1]  ¹⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁵ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹⁶ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ¹⁷ tn Grk “a called apostle.”

[1:1]  ¹⁸ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[14:18]  ¹⁹ tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.

[4:5]  ²⁰ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[1:10]  ²¹ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ²² tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²³ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ²⁴ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[3:24]  ²⁶ tn The article τῆς (ths) has been translated as a possessive pronoun, “your” (ExSyn 215). It may also be functioning to indicate a well-known concept (inheritance as eternal life). See BDAG 548 s.v. κληρονομία 3: “common in Christian usage (corresp. to the LXX) (the possession of) transcendent salvation (as the inheritance of God’s children).”

[3:24]  ²⁷ tn The genitive τῆς κληρονομίας (th" klhronomia") is a genitive of apposition: The reward consists of the inheritance.

[3:24]  ²⁸ tn The form of the term δουλεύετε (douleuete) is ambiguous; it can be read as either indicative or imperative. In favor of the indicative: (1) it seems to explain better the first part of v. 24, esp. “from the Lord” which would then read as: “because you know that you will receive your inheritance from the Lord as a reward for it is the Lord you are serving.” The “for” is supplied to make the relation explicit (it is actually added in many mss – D¹ Ψ 075 Ï – but the best ms evidence is against its inclusion). (2) With the imperative, one might expect ὡς τῷ κυρίῳ (Jw" tw kuriw), as for example in Eph 6:7. In favor of the imperative: (1) an imperative resumes the ἐργάζεσθε (ergazesqe) in v. 23a and forms a chiasm with it; (2) an imperative makes more sense of the γάρ (gar) in v. 25a; (3) an imperative relates equally well to the preceding statement; (4) a parallel can be found in Rom 12:11 which uses an imperatival participle δουλεύοντες (douleuonte") with the dative τῷ κυρίῳ. For an elaboration of these points see M. J. Harris, Colossians and Philemon (EGGNT), 185-86.

[4:12]  ²⁹ tn See the note on “fellow slave” in 1:7.

[4:12]  ³⁰ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ³¹ tn Or “filled.”

[1:1]  ³² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:3]  ³⁴ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:1]  ³⁵ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³⁷ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ³⁸ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ³⁹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.